Luke 24:33-43

4. The Appearance to the Apostles: Luke 24:33-43.

Vers. 33-43. The two travellers, immediately changing their intended route, return to Jerusalem, where they find the apostles assembled and full of joy. An appearance of Jesus to Peter had overcome all the doubts left by the accounts of the women. This appearance should probably be placed at the time when Peter returned home (Luke 24:12), after his visit to the tomb. Paul places it (1 Corinthians 15) first of all. He omits Luke's first (the two going to Emmaus) and John's first (Mary Magdalene). For where apostolic testimony is in question, as in that chapter, unofficial witnesses, not chosen (Acts 1:2), are left out of account. Peter was not at that time restored as an apostle (comp. John 21), but he received his pardon as a believer. If tradition had invented, would it not, above all, have imagined an appearance to John?

This account refers to the same appearance as John 20:19-23. The two Gospels place it on the evening of the resurrection day. The sudden appearance of Jesus, Luke 24:36, indicated by the words: He stood in the midst of them, is evidently supernatural, like His disappearance (Luke 24:31). Its miraculous character is expressed still more precisely by John, The doors were shut. The salutation would be the same in both accounts: Peace be unto you, were we not obliged to give the preference here to the text of the Cantab. and of some copies of the Itala, which rejects these words. The T. R. has probably been interpolated from John.

The term πνεῦμα (Luke 24:37) denotes the spirit of the dead returning without a body from Hades, and appearing in a visible form as umbra, φάντασμα (Matthew 14:26). This impression naturally arose from the sudden and miraculous appearance of Jesus. The διαλογισμοί, inward disputings, are contrasted with the simple acknowledgment of Him who stands before them.

At Luke 24:39, Jesus asserts His identity: “ That it is I myself,” and then His corporeity: “ Handle me, and see. ” The sight of His hands and feet proves those two propositions by the wounds, the marks of which they still bear. Luke 24:40 is wanting in D. It aliq. It might be suspected that it is taken from John 20:20, if in this latter passage, instead of His feet, there was not His side.

In Luke 24:41-43, Jesus gives them a new proof of His corporeity by eating meats which they had to offer Him. Their very joy prevented them from believing in so great a happiness, and formed an obstacle to their faith.

Strauss finds a contradiction between the act of eating and the notion of a glorified body. But the body of Jesus was in a transition state. Our Lord Himself says to Mary Magdalene: “ I am not yet ascended..., but I ascend ” (John 20:17). On the one hand, then, He still had His terrestrial body. On the other, this body was already raised to a higher condition. We have no experience to help us in forming a clear idea of this transition, any more than of its goal, the glorified body.

The omission of the words: and of an honey-comb, in the Alex., is probably due to the confusion of the καί which precedes with that which follows.

This appearance of Jesus in the midst of the apostles, related by John and Luke, is also mentioned by Mark (Mark 16:14) and by Paul (1 Corinthians 15:5). But John alone distinguishes it from that which took place eight days after in similar circumstances, and at which the doubts of Thomas were overcome. And would it be too daring to suppose that, as the first of those appearances was meant to gather together the apostles whom Jesus wished to bring to Galilee, the second was intended to complete this reunion, which was hindered by the obstinate resistance of Thomas; consequently, that it was the unbelief of this disciple which prevented the immediate return of the apostles to Galilee, and forced them to remain at Jerusalem during the whole paschal week? Jesus did not lead back the flock until He had the number completed: “ Of those whom Thou gavest me none is lost. ”